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Applying Ansoff’s growth strategy matrix to Consumer
Segments and Typologies in Spiritual Tourism
Farooq Haq*, Ho Yin Wong** and John Jackson***
The purpose of this paper is to develop strategies for the effective marketing
of spiritual tourism. It explores the relevance of marketing strategies by
Ansoff to a typology model for spiritual tourism. The typology model was
based upon the work of four well known authors of tourism and was used in
this paper to investigate various marketing strategies suggested by Ansoff.
Qualitative approach was adopted and in-depth interviews were conducted
with the tourism operators and spiritual tourists in Australia and Pakistan.
The general observations of this original study were that the high
involvement spiritual tourists could be further targeted by emphasising
market penetration and product development strategies. Market development
and product development strategies could be adopted for other medium-tolow intensity tourists and the least interested consumers could become
involved by operators applying some highly targeted diversification
strategies. Due to the qualitative nature of this study the findings could not be
quantified and that has been specified as the future research direction.
Field of Research: Marketing Strategy, Spiritual Tourism
1. Introduction
The term “spiritual tourism” is infrequently heard of in both the academic
literature and the tourism trade press, yet more people visit Mecca, the Vatican
and/or Bethlehem/Jerusalem per year than attend the World Cups or Olympics,
for example. In modern studies of tourism, ‘spiritual tourism’ has been
increasingly suggested to include both religious tourism and pilgrimage (Cohen,
2006; Hall, 2006; Sharpley & Sundaram, 2005; Haq & Jackson, 2006a).
Religious tourism encourages the tourist to travel to fulfil his/her own specific
religion’s obligation (Cohen, 1996; Gladstone, 2006; Vukonic’, 1996). Whereas a
pilgrim travels like a religious tourist but with a more organised itinerary and a
journey following a schedule of destinations and practices as if they were an
original pilgrim (Raj & Morpeth, 2007; Swatos & Tomasi, 2002).
*Farooq Haq, Faculty of Business & Informatics, Central Queensland University,
Email: [email protected]
**Dr Ho Yin Wong, Faculty of Business & Informatics, Central Queensland University,
Email: [email protected]
***Adjunct A/Prof. John Jackson, Faculty of Business & Informatics, Central Queensland
University, Email: [email protected]
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To develop strategies for the effective marketing of spiritual tourism, the spiritual
tourists need to be identified to analyse their behaviour and attitudes. Hence
there is a need to build a workable typology of spiritual tourists and logically the
typologies need to be targeted with different marketing strategies. As spiritual
tourism markets have been and are still strong growth opportunities, it is
appropriate that this be viewed through the lens of Ansoff, the father figure of
growth strategy theory. The literature review indicates massive gaps in the study
of spiritual tourist typologies and the application of relevant marketing strategies.
In this paper the Ansoff matrix (Figure 3) strategies will be applied to various
segments for its potential relevance to effective marketing of spiritual tourism
based upon the series of interviews conducted with the spiritual tourists and
tourism operators in Australia and Pakistan. The contrasting cultures of both
countries were chosen to provide an objective approach to this study. Various
prominent authors have acknowledged the support of Ansoff’s matrix for effective
marketing of tourism products and services (Fyall & Garrod, 2005; Holloway,
2004; Evans, Campbell & Stonehouse 2003; Kotler et al., 2003).
2. Literature Review
2.1 Spiritual Tourism
It has been observed by various authors that spirituality in general has recently
become an important subject of research in social and business areas (Cimino &
Lattin, 1999; Hill, 2002; Konz & Ryan, 1999; Pesut, 2003). The interest in
spirituality has affected a number of industries around the world (Mitroff &
Denton, 1999), including the tourism industry (Cohen, 2006; Gladstone, 2005;
Timothy and Iverson, 2006). Spiritual tourism seems to be a new concept but it is
certainly not a new phenomenon (Brown, 1998; Burton, 1855; Straitwell, 2006).
Based on the review of the literature, the interviews with stakeholders in Australia
and Pakistan, and the research work of Haq and Bretherton (2005); Haq and
Jackson (2006 a, b and c), this study defines a spiritual tourist as ‘someone who
visits a specific place out of his/her usual environment, with the intention of
spiritual meaning and/or growth, without overt religious compulsion, which could
be religious, non-religious, sacred or experiential in nature, but within the Divine
context, regardless of the main reason for travelling’.
2.2 The Typology model for spiritual tourism
A predominant theory of marketing argues that every market consists of groups
or ‘segments’ of customers with different needs and demands (Bowen & Clarke,
2002; Bowen, 1998; Ladkin, 2000). It should be noted here that segments are
unlikely to be mutually exclusive, and this would also apply to spiritual tourism.
To further identify the spiritual tourist and analyse his/her purchasing behaviour,
there is a need to build a typology of the spiritual tourist. The typology model for
spiritual tourism (Haq and Jackson, 2006a) was derived from the tourism and
tourist segments studies conducted by Cohen (1996), McKercher (2002),
MacKay and Fesenmaier (1998) and Smith (1992).
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Smith (1992, p.5) concludes from her research on tourism and pilgrimage that
these two terms are opposite end-points on a continuum of travel as indicated in
her diagram below:
Figure 1 – Stages of Religious Tourism
Pilgrimage
a
sacred
Religious tourism
b
c
faith/profane
(knowledge-based)
Tourism
d
e
secular
Source: Smith (1992, p.5)
Smith claims that these positions reflect the multiple and changing motivations of
the traveller, whose interests and activities may switch from tourist to pilgrim and
vice versa. The central area (c) in Figure 1 is called by Smith as ‘religious
tourism’, where the sacred and the secular combine and where the tourists enjoy
a knowledge-based decision making position. The model does not identify the
area (c) as a reflection of a group of tourists and faith/profane does not indicate
any specific attitude or behaviour. In this study it is suggested that all positions
along the continuum (from position ‘a’ to ‘d’) are taken by different types of
spiritual tourists from this paper’s core typologies as in Figure 2.
The Venn-Diagram created by Haq and Jackson (2006b) presents three spheres
combining the range of tourists’ buying behaviour have been labelled
‘purposefulness’, ‘existentialism’ and ‘regular maintenance’. The strongest
involvement and behaviour, the ‘sacred centre’, is the overlap between the
circles and is identified as number 1. This area also includes the positions a, b or
c as given by Smith (1992) (though not necessarily in terms of purchasing
receptive power or size of market segments). The areas covered by number 2,
indicate the people who are very interested in spiritual tourism and are looking for
the best destinations. From Smith’s diagram they are designated (abc) since they
are the hard core pilgrims who have been regularly visiting their religious sites
and they could be convinced to visit other similar sites with a spiritual motive. The
area with number 3 belongs to people who are looking for new reasons or
motives for their travels; they are regular tourists and can be convinced to try the
new types of ‘spiritual’ tourism. They are given the designation (bc) according to
Smith, since they have more sacred than secular intentions in their broader
journeys. On the inner-periphery of the large outer circle are the tourists who
have done very little contemplation of a spiritual tourism experience. They are
designated number 4 and are also identified as (d) according to Smith since they
seem to be more tourists than pilgrims. Outside the model are those tourists who
do not qualify: those who never contemplate such a spiritual purchase or
experience, and those who are only interested in purely hedonistic tourism and
are ‘secular tourists’ (e) according to Smith.
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Figure 2 - Typology Model for Spiritual Tourism
No Chance
4d
e
By chance & serendipitous
3bc
e
Purposeful
4d
2abc
1abc
Maintainer &
regular buyer 2abc
Low Contemplator
3bc
4d
Existential
3bc
e
Coincidental with
Recreational base
Pure Hedonistic Tourist
No Contemplator
2abc
e
Source: (Haq & Jackson, 2006b)
2.3 Marketing strategies for spiritual tourism
Despite all international crises, in 2005, the tourism arrivals reached an all time
high of 800 million with a rise of 5.5%, it is also estimated that by 2020, people
will travel three times more than nowadays (World Tourism Organization, 2007).
Tourism has been ranked as one of the fastest growing industries in the world
and the largest industry in terms of employment, with 1 out of 16 employees
world-wide, and it also ranks in the top two or three industries in almost all
countries (Mowlana & Smith, 1993). Developing countries are recognizing the
tourism sector's potential contribution to national development goals, particularly
by creating employment opportunities, stimulating small businesses and reducing
poverty (Conrad & Barreto, 2005). Obviously the significance of the marketing of
tourism products and services has been dominant among other operational
aspects of the tourism business. A number of public and private tourism
organisations have been aggressively marketing tourism and services at national
and international levels. Even then, various researchers have noticed a lack of
academic work on the marketing of tourism (Chon & Olson, 1990; Faulkner,
1993; Riege & Perry, 2000).
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As part of the research on marketing strategies, the strategies given in Ansoff’s
matrix will be critically utilised in this paper. Among the four alternatives given in
the matrix (Ansoff, 1987) market and product development are the most relevant
logically, though market penetration and diversification could also be adopted at
both the extreme ends of the spiritual tourists’ intensity.
Figure 3 - Ansoff Matrix
Existing Products
New Products
Existing
Markets
Market
Penetration
Product
Development
New
Markets
Market
Development
Diversification
Source: Ansoff (1987)
3. Methodology
The methodology adopted for this paper is based on the research conducted by
Richardson and Dennis (2003) when they applied Ansoff to the vineyards in UK.
In a similar fashion, suitable marketing strategies were considered for various
spiritual tourist segments. This application has been based upon the 35 semistructured in-depth interviews conducted with tourist operators and spiritual
tourists in Australia and Pakistan.
The ontology of critical realism was adopted to conduct the interviews and
analyse their findings (Guba & Lincoln 2003). The information collected in the
interviews was used to apply the marketing strategies from Ansoff’s matrix to the
customer segments and typologies as given in the Figure 1. Purposeful and
snowballing sampling was used to reach the respondents and the interviews
were conducted in the offices of the respondents. The earlier interviews were not
allowed to be recorded so notes were taken for all interviews and the transcripts
were reconfirmed with the respondents. The transcripts were read many times for
the content analysis to find the ideas of the respondents relevant to the
discussion in this paper on the market strategies for spiritual tourist typologies.
4. Discussion & Analysis
In terms of spiritual tourism product/services, after the data collection and
analysis each quadrant could be defined as follows:
•
Market penetration strategies are those designed to get one’s existing
spiritual tourists to buy and experience the same spiritual tourism
products/services more often, or recommend among the peers for group or
individual spiritual journeys, for example, in the company of close family
members and friends. The market penetration strategies apply directly to the
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•
•
•
spiritual tourists belonging to area ‘1abc’ of the model. For example, a young
IT professional in Pakistan discussed about his regular annual visits to the
‘Ijtima’ in Raiwind where nearly 2 million people gather for three days, stay
together and discuss Islamic issues (Raiwind, 2006). He said: “I never miss
the ijtima and wish that it had more days or was organised twice yearly”.
Market development strategies are those designed to get new market
segments of tourists to try one’s existing range of spiritual tourism
products/services. For example, getting Christian spiritual tourists not yet
catered for who are visiting Bethlehem and Jerusalem to experience/buy
Muslim and Jewish tours and site-visits already being offered by spiritual
tourism operators to extend their stay and experience (Collins-Kreiner et al
2006). These strategies would apply to spiritual tourists in area ‘2abc’. One
Christian Lecturer in Australia said: “whenever I go to North Sydney to the
tomb of Marry Mckillop I wish there was a package that could enable me to
visit the Mosque in Auburn or the Baha’i Temple in Ingleside”.
Product development strategies are those where the tourism operator
designs, tailors or offers new spiritual tourism products/services/experiences
to their regular customers. For example, offering a special seminar or
conference in Dubai entitled ‘Love and Tolerance: the common theme of all 3
Abrahamaic religions’ to existing Christian, Jewish and Muslim market
segments. This strategy would apply particularly to the spiritual tourists falling
in area ‘3bc’. Since Dubai is a popular destination for festival tourism (Anwar
& Sohail, 2004) and attracts tourists from globally diversified backgrounds
(Henderson, 2006), Spiritual Festivals could be organised to attract spiritual
tourists for learning and understanding various spiritual traditions. A Pakistani
eye-specialist claimed: “when I went to Colombo on a conference I was
pleased to see that the conference people had organised a city tour including
visit to the city’s largest Temple and the sacred Hill, Adam’s Foot”.
Diversification strategies could be used to offer new spiritual tourism
products/services to new market segments. For example, the Muslim pilgrims
completing Hajj or Umrah could be invited to attend seminars on maintaining
or improving the benefits of Hajj/Umrah in cities such as Dubai or Abu-Dhabi.
Another example could be to organise seminars on spiritual poetry from
Gibran or Maulana Rumi in cities such as Dubai. Diversification would apply
to tourists in area ‘4d’, though we believe in the examples given that these
would appeal to high involvement regular and occasional tourists as well. One
Pakistani house manager stated: “I love shopping, if there is a spiritual centre
in the shopping mall then I may go inside”.
Interestingly, those closest to the ‘sacred centre’, and with the strongest
commitments to spiritual tourism as they had experienced it, were also the prime
candidates for market penetration strategies because of their high-involvement
and loyalty to the one particular product (Hajj or the Vatican). Although intensely
interested in spirituality and spiritual tourism, they were really focussed on the
latter and not on the former more broadly. For example, many Australians
attended the National Interfaith Festival in Maleny (Queensland), March 2007.
One Christian lady who came from Gladstone said, “this gathering of various
religions on a universal spirituality is so enlightening, I wish it could be organised
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twice every year”. A well known Hajj Travel Agent said: “Thanks to Allah that
Umrah goes throughout the year, if it happened occasionally like Hajj then there
would not be as many tourism operators in Pakistan”.
However, within the inner circle of the Venn-diagram, there are clearly good
opportunities for product development, as many respondents indicated strong
interests in trying new experiences within their own particular religious
denominations. This is epitomised by the respondents, for example one middleaged Doctor said, “I travel to Lahore every year with my family to see my parents,
every time I want to visit the two popular Sufi shrines for my spiritual tuning but
could not manage. If a package was available that could include a day trip to the
shrines then I would be very happy, I am sure many of my colleagues visiting
Lahore would also buy that package”. Similarly, some Academics being
interviewed at conferences in Australia also indicated that they would like to visit
local spiritual centres if they were aware of any flexible packages available. Many
Australian parents also said that if the spiritual ceremonies were organised
during school holidays then their families would plan to attend them. As
mentioned earlier, the completely hedonistic tourists could also be targeted by
diversifying the travel packages. The director of the National Interfaith Festival in
Maleny expressed her view on this idea, “to attract a broader community we are
planning to link the festival with the Australian Zoo, we may offer entry discounts
to visitors who come to the festival right from the Australian Zoo with the same
day’s ticket”.
5. Conclusion
This paper has presented the view that enormous potential exists for both market
development and diversification in particular, but also the other two quadrants to
a slightly lesser degree, especially in the larger and less-intense market
segments that may constitute the greater proportion of the population. In other
words, whilst the extremely high involvement and highly loyal spiritual tourists in
the centre will be ‘loyal customers’ and ‘brand champions’ for their particular
religious cause (thus emphasising greater market penetration and product
development closely related to their existing spiritual tourism preferences and
buying habits). The greater population (with all its innumerable market segments)
are known to have spiritual interests and thus are prime candidates for market
development and diversification strategy efforts that are highly targeting to their
needs and interests.
6. Suggestions for further research
One worthwhile study would obviously involve an attempt to quantify each of
these strategic opportunity areas across Ansoff’s matrix, as well as the major
customer segments in the Venn diagram. In addition, once the more lucrative
areas are identified, it would be wise to examine the best approaches to take by
different strategies in terms of their size, resources, networks and philosophies.
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